And there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.

“Above, the Evangelist showed the power of Christ with respect to the changing of nature; but here he shows it with respect to the reformation of grace, which is his principal intention. Now the reformation of grace comes about through spiritual generation, and through the conferring of benefits upon those regenerated. Therefore he first treats of spiritual generation; second, of the divine conferring of spiritual benefits upon those regenerated, and this in chapter 5, where it says, "After this there was a feast day of the Jews," and so on. Concerning the first he does two things. First he treats of spiritual regeneration with respect to the Jews; second, of the spreading of the fruits of this regeneration also to the foreign nations. And this in chapter 4, where it says, "When therefore Jesus knew that the Pharisees had heard," and so on. Concerning the first he does two things. First he manifests spiritual regeneration in words; second he fulfills it in deeds, where it says, "After this Jesus came, and his disciples, into the land of Judea," and so on. Concerning the first he does three things. First he shows the necessity of spiritual regeneration; second its quality, where it says, "Nicodemus said to him: How can a man be born when he is old?" Third, its manner and reason, where it says, "Nicodemus answered and said to him: How can these things be done?" Concerning the first he does two things. First he shows the occasion for demonstrating the necessity; second the necessity of this regeneration, where it says, "Jesus answered and said to him: Amen, amen, I say to you," and so on. Now the occasion of this necessity is introduced from Nicodemus; and therefore he says, "Now there was a man of the Pharisees, named Nicodemus," and so on. He describes him from his person, from the time, and from his own confession. From his person indeed he is described with respect to three things: namely, with respect to religion, because he was a Pharisee; hence it says, "there was a man of the Pharisees." For there was a twofold sect among the Jews, namely that of the Pharisees and that of the Sadducees. But the Pharisees agreed more with us in their opinions, because they believed in the resurrection and said that there were certain spiritual creatures. The Sadducees, however, disagreed more, because they believed neither in a future resurrection nor that spirit existed. And these were called Pharisees, as it were "divided" from others. And because their opinion was more probable, and closer to the truth, therefore Nicodemus was more easily converted to Christ. Acts 26:5: "according to the most certain sect of our religion," and so on. Likewise, with respect to his name, when it says, "named Nicodemus," which is interpreted "victor," or "victory of the people," by which are signified those who, converted from the Jews to Christ, conquered the world by faith. 1 John 5:4: "This is the victory that overcomes the world, our faith." Likewise third, with respect to dignity; hence it says, "a ruler of the Jews." For from the beginning, although the Lord did not choose the wise, the powerful, or the noble, lest the power of faith be attributed to human wisdom and power, as is said in 1 Corinthians 1:26, "not many wise according to the flesh, not many powerful, not many noble, but the foolish things of the world God has chosen," nevertheless he willed to convert some wise and powerful men to himself from the beginning, lest, if his teaching were received only by the ignoble and unwise, it should be held in contempt, and lest the multitude of believers be attributed rather to the rusticity and unwisdom of the converts than to the power of faith. Nevertheless he willed that these noble and powerful ones converted to him not be many, lest, as has been said, it be ascribed to human power or wisdom. And therefore it is said in John 12:42 that some of the rulers believed in him, among whom was this Nicodemus; Psalm 46:10: "the princes of the peoples are gathered together." From the time, however, he describes him when he says, "this man came to Jesus by night," and so on. Concerning which it must be known that the quality of time is accustomed in Scripture to be described concerning certain persons, in order to convey knowledge of their mind, or the condition of their action. Now this obscure time is described here; hence it says, "he came by night." For night is dark, and it fit the quality of Nicodemus's disposition, who came to Jesus not with security and free open declaration, but with fear; for he was one of those rulers of whom it is said in John 12:42 that they believed in him, "but because of the Pharisees they did not confess it, lest they be cast out of the synagogue." For they did not love perfectly; hence it is added, "for they loved the glory of men more than the glory of God." Night also fits his ignorance and imperfect knowledge, which he then had concerning Christ; Romans 13:12: "the night is passed," etc.; Psalm 81:5: "they have not known nor understood, they walk in darkness." From his confession, however, he is described when it is added, "and he said to him: Rabbi, we know that you have come a teacher from God." Here he confesses Christ's office in teaching, when he says "Rabbi," etc., and his power in acting, where it says, "for no one can do these signs which you do, unless God be with him." And indeed in both he speaks truly, although he confesses but little. For it is true that he calls him "Rabbi," that is, teacher, because, as is said below in chapter 13:13, "you call me Master and Lord, and you say well, for I am." For Nicodemus had read what is written in Joel 2:23: "Rejoice, children of Zion, and be glad in the Lord your God, for he has given you the teacher of justice." But he says too little, because he says that he came a teacher from God, but is silent that he is God. For to come a teacher from God is common to all good prelates; Jeremiah 3:15: "and I will give you pastors according to my own heart; and they shall feed you with knowledge and doctrine"; hence this is not something singular to Christ, although men teach in one way and Christ in another. For other teachers teach only outwardly, but Christ also inwardly, because, as is said above in chapter 1:9, "he was the true light, which enlightens every man"; and therefore he alone gives wisdom; Luke 21:15: "I will give you a mouth and wisdom." And this no mere man can say. His power, however, he confesses from the signs seen, as if to say: I believe that you have come a teacher from God, because "no one can do these signs" that you do. And he speaks truly, because the signs that Christ did could not be done except divinely, and because God was with him; below, chapter 8:29: "he who sent me is with me." But he says too little, because he believed that Christ did not do signs by his own power, as though needing an external power, as if God were not with him through unity of essence, but only through an infusion of grace. And this indeed is false, because he worked signs not by an external power, but by his own, for the power of God and of Christ is the same. Similar is what the woman says to Elijah, 3 Kings 17:24: "by this deed I have known that you are a man of God." Consequently, when it says, "Jesus answered and said to him," etc., he sets forth the necessity of spiritual regeneration arising from the ignorance of Nicodemus. And therefore he says, "amen, amen." Here it must be noted that this word "amen" is Hebrew, which Christ frequently used; hence out of reverence for it, no translator, whether Greek or Latin, was willing to translate it. And sometimes it signifies the same as "true," or the same as "truly"; sometimes, however, the same as "let it be done." Hence in Psalms 71, 88, and 106, where we have "let it be done" (fiat), in the Hebrew it is "amen, amen." But of the Evangelists, John alone doubles this word. The reason for this is that the other Evangelists principally hand down those things that pertain to the humanity of Christ, for which, since they are more easily credible, a lesser assertion was necessary; but John principally treats of those things that pertain to the divinity of Christ, which, since they are hidden and remote from the knowledge of men, required a greater assertion. Next it must be noted that this response of Christ seems altogether inconsistent with what was proposed by Nicodemus, unless it is diligently considered. For how does it seem to agree, what Nicodemus said, "Rabbi, we know that you have come from God," with what the Lord answered, "unless a man be born again, he cannot see the kingdom of God"? But it must be noted, as has already been said, that Nicodemus, having an imperfect opinion of Christ, confessed him a teacher and confessed that he did these signs as a mere man. The Lord therefore wishes to show him how he might arrive at a higher knowledge of him. And indeed the Lord could have disputed about this; but because this would have turned into contention, the contrary of which is written of him in Isaiah 42:2, "he shall not contend," therefore with gentleness he willed to lead him to true knowledge, as if to say: it is no wonder if you believe me a mere man, because those secrets of divinity cannot be known by anyone unless he has attained spiritual regeneration. And this is what he says: "unless a man be born again, he cannot see the kingdom of God." Here it must be known that, since vision is an act of life, according to different lives there are different visions. For there is a certain carnal life, by which all other things commonly live, and this has carnal vision, or knowledge. And there is spiritual life, by which man is conformed to God and to the holy spirits, and this has spiritual vision. According to the carnal, indeed, spiritual things cannot be seen; 1 Corinthians 2:14: "the animal man does not perceive those things that are of the Spirit of God," but they are perceived by spiritual vision; hence it is added there, "the things that are of God, no one knows but the Spirit of God." Now it is the Spirit who regenerates; hence the Apostle, Romans 8:15: "you have not received again the spirit of bondage in fear, but you have received the spirit of adoption." And this spirit indeed we receive through spiritual regeneration; Titus 3:5: "he saved us by the washing of regeneration of the Holy Spirit." If therefore spiritual vision comes only through the Holy Spirit, and the Holy Spirit is poured into us through the washing of spiritual regeneration, then we cannot see the kingdom of God except through the washing of regeneration; and therefore he says, "unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God." As if to say: it is no wonder if you do not see the kingdom of God, because no one can see it unless he receives the Holy Spirit, through whom he is reborn as a son of God. Now to a kingdom belongs not only the royal throne, but also those things that pertain to the governance of the kingdom, namely royal dignity, the benefits of graces, and the way of justice by which the kingdom is made firm; and therefore he says, "he cannot see the kingdom of God," that is, the glory and dignity of God, that is, the mysteries of eternal salvation, which are beheld through the justice of faith; Romans 14:17: "the kingdom of God is not food and drink." Now in the old law there was a certain spiritual regeneration, but imperfect and figural; 1 Corinthians 10:2: "all were baptized in Moses, in the cloud and in the sea," that is, they received Baptism in figure. And therefore they indeed saw the mysteries of the kingdom of God, but only figuratively; Hebrews 11:13: "seeing them afar off." But in the new law there is manifest spiritual regeneration, yet it is still imperfect, because we are renewed inwardly only through grace, but not outwardly through incorruption; 2 Corinthians 4:16: "although our outward man is corrupted, yet the inward man is renewed day by day." And therefore we see the kingdom of God and the mysteries of eternal salvation, but imperfectly, because, as is said in 1 Corinthians 13:12, "we see now through a glass in a dark manner," and so on. But in our homeland it will be perfect regeneration, because we shall be renewed both inwardly and outwardly. And therefore we shall see the kingdom of God most perfectly; hence 1 Corinthians 13:12: "but then we shall see face to face"; and 1 John 3:2: "when he shall appear, we shall be like him, because we shall see him as he is." It is clear therefore that, just as no one has bodily vision unless born, so too no one can have spiritual vision unless reborn. And according to the threefold regeneration there is a threefold manner of vision. Note, moreover, that in the Greek it does not have "again" (denuo), but anothen, that is, "from above," which Jerome translated as "again," so that it should imply an addition. And thus Jerome understood it, saying "unless he be born again," as if to say: unless reborn once more through a supernatural generation. Chrysostom, however, says that to be born from above is proper to the Son of God, because he alone is born from above; below (in this chapter), "he who comes from above is above all." And Christ is said to be born from above both with respect to time (if one may so speak), because he was begotten from eternity; Psalm 109:3: "before the daystar I begot you"; and with respect to the principle of his generation, because he is from the heavenly Father; below, chapter 6:38: "I came down not to do my own will, but the will of him who sent me." Because, therefore, our regeneration is unto the likeness of the Son of God, according to Romans 8:29, "whom he foreknew, he also predestined to be made conformable to the image of his Son," therefore, since that generation is from above, our generation too is from above, both with respect to time, through eternal predestination — Ephesians 1:4: "he chose us in him before the foundation of the world" — and with respect to the gift of God — below, chapter 6:44: "no one can come to me, unless the Father who sent me draws him"; Ephesians 2:5: "by the grace of God you are saved," and so on. Consequently, when it says, "Nicodemus said to him," etc., he sets forth the manner and reason of this spiritual regeneration; and concerning this, first is set forth the doubt of Nicodemus; second, the response of Christ, "Jesus answered: Amen, amen, I say to you," and so on. Concerning the first it must be known that, as is said in 1 Corinthians 2:14, "the animal man does not perceive those things that are of the Spirit of God," and therefore, since Nicodemus was still carnal and animal, he could not understand the things that were said except carnally. And therefore what the Lord had said concerning spiritual regeneration, he understood as concerning carnal regeneration. And this is what he says: "How can a man be born when he is old?" Here, according to Chrysostom, it must be known that Nicodemus wished to object against the words of the Savior. But nevertheless his objection is laughable, because Christ speaks of spiritual regeneration, whereas here he objects concerning carnal regeneration. Likewise all arguments brought forward to attack the things that are of faith are laughable, because they are not according to the intention of Sacred Scripture. Now Nicodemus objects against the words of the Lord in two ways, according as the word of the Lord seemed impossible in two respects, namely that a man be born again. In one way, on account of the irreversibility of human life: for from old age a man cannot return to childhood. Hence it is said in Job 16:23: "the path" — namely, the present life — "by which I shall not return, I walk." And according to this he says, "How can a man be born when he is old?" As if to say: shall he again become a child so as to be reborn? Job 7:10: "He shall return no more into his house, neither shall his place know him any more." Second, from the manner of carnal generation: for a man at the beginning, when he is generated, is of small size, so that the maternal womb can contain him; but afterward, when he has already been born, he is brought little by little to continual growth, so that he can no longer be contained in the maternal womb. And therefore he says, "can he enter a second time into his mother's womb, and be born again?" As if to say, no, because the womb does not contain him. But these considerations have no place in spiritual generation, because a man, however much he may have grown spiritually old through sin, according to Psalm 31:3, "because I was silent, all my bones grew old," can, through the help of divine grace, come to newness, according to Psalm 102:5, "your youth shall be renewed like the eagle's." He can, however great he may be, enter into the spiritual womb, namely of the Church, through the sacrament of Baptism. Now what the spiritual womb is, is manifest; otherwise it would never be said, "from the womb, before the daystar, I begot you." Nevertheless there is a certain similarity in what is said; for, just as a man once born carnally cannot be born again, so also one once born spiritually through Baptism cannot be born again, because he ought not to be baptized again; Ephesians 4:5: "one Lord, one faith, one Baptism." Consequently, when it says, "Jesus answered," etc., the response of Christ is set forth. And concerning this he does three things. First he resolves the arguments of Nicodemus, showing the quality of regeneration; second he manifests the solution through reason, where it says, "that which is born of the flesh, is flesh," etc.; third, through an example, where it says, "do not wonder," and so on. He resolves, therefore, the objections, showing that the regeneration of which he speaks is spiritual, and not carnal. And this is what he says: "Amen, amen, I say to you, unless a man be born again of water and the Holy Spirit, he cannot enter into the kingdom of God," as if to say: you understand this of carnal generation, but I speak of spiritual generation. But note that above he had said, "he cannot see the kingdom of God," while here he says, "he cannot enter into the kingdom of God," which is the same thing. For the things that are of the kingdom of God no one sees, unless he enters the kingdom of God; and he sees only so much as he enters. Revelation 2:17: "in the stone a new name written, which no one knows but he who receives it." Now that spiritual regeneration should come about from the Spirit, has its reason. For it is fitting that what is generated be generated unto the likeness of the one generating; but we are regenerated as sons of God unto the likeness of the true Son; it is fitting therefore that spiritual regeneration come about through that by which we are made like unto the true Son, which indeed comes about through this, that we have his Spirit. Romans 8:9: "if any man have not the Spirit of Christ, he is none of his"; 1 John 4:13: "in this we know that we abide in him, and he in us, because he has given us of his Spirit," and so on. It is fitting therefore that spiritual regeneration come about through the Holy Spirit. Romans 8:15: "you have not received the spirit of bondage again in fear, but the spirit of adoption of sons"; below, chapter 6:63: "it is the spirit that gives life," and so on. And also for this regeneration water is necessary, on account of three things. First indeed on account of the condition of human nature. For man consists of soul and body, and if in his regeneration there were spirit alone, only that which is spiritual in man would be shown to be regenerated. In order therefore that the flesh too be regenerated, it is fitting that, just as there is spirit there, through which the soul is regenerated, so there be something corporeal there, through which the body is regenerated; and this is water. Second, on account of human knowledge: for, as Dionysius says, divine wisdom so orders all things that it provides for each thing according to the manner of its own condition. Now man is naturally a knowing being; it is fitting therefore that spiritual gifts be conferred upon men in such a way that they may know them; 1 Corinthians 2:12: "that we may know the things that are given us by God." Now the natural manner of this knowledge is that he know spiritual things through sensible things, since all our knowledge begins from sense. It was fitting therefore, in order that we understand what is spiritual in this regeneration, that there be in it something sensible and material, namely water, through which we may understand that, just as water washes and cleanses corporeally on the outside, so also through Baptism a man is washed and cleansed inwardly and spiritually. Third, on account of the fittingness of the cause: for the cause of our regeneration is the incarnate Word. Above, chapter 1:12: "he gave them power to become sons of God." It is fitting therefore that in the sacraments, which have their efficacy from the power of the incarnate Word, there be something corresponding to the Word, and something corresponding to the flesh, or body. And this spiritually is the water in the sacrament of Baptism, namely so that through it we may be conformed to the death of Christ, while we are submerged in it when we are baptized, just as Christ was three days in the belly of the earth; Romans 6:4: "for we are buried together with him by Baptism." This mystery, too, was signified in the first production of things, Genesis 1, when the Spirit of the Lord was borne over the waters. But through the touch of the most pure flesh of Christ a greater power was conferred upon the waters: because in the beginning the waters brought forth the creeping thing having a living soul; but from the time that Christ was baptized in the Jordan, water renders spiritual souls. Now through the fact that here he says, "unless a man be born again of water and the Holy Spirit," it manifestly appears that the Holy Spirit is God. For above, chapter 1:13, it says: "not of blood, nor of the will of the flesh, nor of the will of man, but of God, are born." From which the following argument is formed: He from whom men are spiritually reborn is God; but men are reborn spiritually through the Holy Spirit, as is said here; therefore the Holy Spirit is God. But here there is a twofold question. The first is this: if no one enters the kingdom of God unless reborn of water, and the ancient fathers were not reborn of water, because they were not baptized, then they did not enter the kingdom of God. The other is this: since Baptism is threefold, namely of water, of desire (flaminis), and of blood, and many were baptized by the latter two, whom we say entered the kingdom of God immediately (though they were not reborn of water), it does not seem to be true, what is said here, "unless a man be born again of water and the Holy Spirit." The response: it must be said, as to the first, that regeneration from water and the Holy Spirit comes about in two ways, namely in truth and in figure. Now the ancient fathers, although they were not regenerated with true regeneration, were nevertheless regenerated with figural regeneration, because they always had some sensible sign, in which true regeneration was prefigured; and according to this, being reborn, they entered the kingdom of God, once the price was paid. As to the second it must be said that those who are reborn by the Baptism of blood and of desire, although they do not have regeneration in act, nevertheless have it in desire (in voto); for otherwise the Baptism of blood would be worth nothing, nor could there be a Baptism of the Spirit. Thus therefore, in order that a man enter the kingdom of God, it is fitting that there be present the Baptism of water in reality, as is the case in all who are baptized; or in desire, as is the case in martyrs and catechumens, who are overtaken by death before they fulfill their desire; or in figure, as in the ancient fathers. From this, that it is said, "unless a man be born again of water and the Holy Spirit," the Pelagians erred, saying that children are baptized, not indeed that they be cleansed from sins which they do not yet have, but so that they may be able to enter the kingdom of God. But this is false: because, as Augustine says in the book On the Baptism of Infants, it is unfitting that the image of God, namely man, be withdrawn from the kingdom of God, except on account of some impediment, which cannot be, except sin. It is fitting therefore that in children who are withdrawn from the kingdom there be some sin, namely original sin. Consequently, when it says, "that which is born of the flesh, is flesh," etc., he proves through reason that it is fitting to be born of water and the Holy Spirit; and his reasoning is as follows. No one can arrive at the kingdom unless he be made spiritual; but someone is not made spiritual except through the Holy Spirit; therefore no one can enter the kingdom of God unless reborn of the Holy Spirit. He says therefore, "that which is born of the flesh, is flesh," that is, birth according to the flesh causes birth into carnal life; 1 Corinthians 15:47: "the first man was of the earth, earthly"; and "that which is born of the Spirit," that is, from the power of the Holy Spirit, "is spirit," that is, spiritual. Note, moreover, that this preposition "of" (ex) sometimes designates the material cause, as when I say, "a knife is of iron"; sometimes the efficient cause, as "a house is of a builder." And according to this, what is said, "that which is born of the flesh," can be understood in two ways, effectively and materially. Effectively indeed, because the power that is in the flesh is effective of generation; materially, however, because something carnal in animals is the matter of the thing generated. But from the spirit nothing is said to be born materially, since the spirit is immutable, whereas matter is the subject of transformation; but it is said effectively. According to this, therefore, we can take a threefold generation. One which is from flesh both materially and effectively, which is common to all who have a carnal state. Another is according to spirit effectively, according to which we are regenerated as sons of God through the grace of the Holy Spirit, and are made spiritual. The third is intermediate, namely that which is from flesh materially only, and from the Holy Spirit effectively. And this is singular and proper to Christ alone: because materially he was born having flesh from the flesh of his mother, and effectively he is from the Holy Spirit; Matthew 1:20: "for that which is born in her, is of the Holy Spirit." And therefore he was born holy; Luke 1:35: "the Holy Spirit shall come upon you, and the power of the Most High shall overshadow you: and therefore also that which shall be born of you holy shall be called the Son of God."”

“We found, in the close of the foregoing chapter, that few were brought to Christ at Jerusalem; yet here was one, a considerable one. It is worth while to go a great way for the salvation though but of one soul. Observe, I. Who this Nicodemus was. Not many mighty and noble are called; yet some are, and here was one. Not many of the rulers, or of the Pharisees; yet. 1. This was a man of the Pharisees, bred to learning, a scholar. Let it not be said that all Christ's followers are unlearned and ignorant men. The principles of the Pharisees, and the peculiarities of their sect, were directly contrary to the spirit of Christianity; yet there were some in whom even those high thoughts were cast down and brought into obedience to Christ. The grace of Christ is able to subdue the greatest opposition. 2. He was a ruler of the Jews, a member of the great sanhedrim, a senator, a privy-counsellor, a man of authority in Jerusalem. Bad as things were, there were some rulers well inclined, who yet could do little good because the stream was so strong against them; they were over-ruled by the majority, and yoked with those that were corrupt, so that the good which they wished to do they could not do; yet Nicodemus continued in his place, and did what he could, when he could not do what he would. II. His solemn address to our Lord Jesus Christ, Joh 3:2. See here, 1. When he came: He came to Jesus by night. Observe, (1.) He made a private and particular address to Christ, and did not think it enough to hear his public discourses. He resolved to talk with him by himself, where he might be free with him. Personal converse with skilful faithful ministers about the affairs of our souls would be of great use to us, Mal 2:7. (2.) He made this address by night, which may be considered, [1.] As an act of prudence and discretion. Christ was engaged all day in public work, and he would not interrupt him then, nor expect his attendance then, but observed Christ's hour, and waited on him when he was at leisure. Note, Private advantages to ourselves and our own families must give way to those that are public. The greater good must be preferred before the less. Christ had many enemies, and therefore Nicodemus came to him incognito, lest being known to the chief priests they should be the more enraged against Christ. [2.] As an act of zeal and forwardness. Nicodemus was a man of business, and could not spare time all day to make Christ a visit, and therefore he would rather take time from the diversions of the evening, or the rest of the night, than not converse with Christ. When others were sleeping, he was getting knowledge, as David by meditation, Psa 63:6, and Psa 119:148. Probably it was the very next night after he saw Christ's miracles, and he would not neglect the first opportunity of pursuing his convictions. He knew not how soon Christ might leave the town, nor what might happen betwixt that and another feast, and therefore would lose no time. In the night his converse with Christ would be more free, and less liable to disturbance. These were Noctes Christianae - Christian nights, much more instructive than the Noctes Atticae - Attic nights. Or, [3.] As an act of fear and cowardice. He was afraid, or ashamed, to be seen with Christ, and therefore came in the night. When religion is out of fashion, there are many Nicodemites, especially among the rulers, who have a better affection to Christ and his religion than they would be known to have. But observe, First, Though he came by night, Christ bade him welcome, accepted his integrity, and pardoned his infirmity; he considered his temper, which perhaps was timorous, and the temptation he was in from his place and office; and hereby taught his ministers to become all things to all men, and to encourage good beginnings, though weak. Paul preached privately to those of reputation, Gal 2:2. Secondly, Though now he came by night, yet afterwards, when there was occasion, he owned Christ publicly, Joh 7:50; Joh 19:39. The grace which is at first but a grain of mustard-seed may grow to be a great tree. 2. What he said. He did not come to talk with Christ about politics and state-affairs (though he was a ruler), but about the concerns of his own soul and its salvation, and, without circumlocution, comes immediately to the business; he calls Christ Rabbi, which signifies a great man; see Isa 19:20. He shall send them a Saviour, and a great one; a Saviour and a rabbi, so the word is. There are hopes of those who have a respect for Christ, and think and speak honourably of him. He tells Christ how far he had attained: We know that thou art a teacher. Observe, (1.) His assertion concerning Christ: Thou art a teacher come from God; not educated nor ordained by men, as other teachers, but supported with divine inspiration and divine authority. He that was to be the sovereign Ruler came first to be a teacher; for he would rule with reason, not with rigour, by the power of truth, not of the sword. The world lay in ignorance and mistake; the Jewish teachers were corrupt, and caused them to err: It is time for the Lord to work. He came a teacher from God, from God as the Father of mercies, in pity to a dark deceived world; from God as the Father of lights and fountain of truth, all the light and truth upon which we may venture our souls. (2.) His assurance of it: We know, not only I, but others; so he took it for granted, the thing being so plain and self-evident. Perhaps he knew that there were divers of the Pharisees and rulers with whom he conversed that were under the same convictions, but had not the grace to own it. Or, we may suppose that he speaks in the plural number (We know) because he brought with him one or more of his friends and pupils, to receive instructions from Christ, knowing them to be of common concern. "Master," saith he, "we come with a desire to be taught, to be thy scholars, for we are fully satisfied thou art a divine teacher." (3.) The ground of this assurance: No man can do those miracles that thou doest, except God be with him. Here, [1.] We are assured of the truth of Christ's miracles, and that they were not counterfeit. Here was Nicodemus, a judicious, sensible, inquisitive man, one that had all the reason and opportunity imaginable to examine them, so fully satisfied that they were real miracles that he was wrought upon by them to go contrary to his interest, and to the stream of those of his own rank, who were prejudiced against Christ. [2.] We are directed what inference to draw from Christ's miracles: Therefore we are to receive him as a teacher come from God. His miracles were his credentials. The course of nature could not be altered but by the power of the God of nature, who, we are sure, is the God of truth and goodness, and would never set his seal to a lie or a cheat. III. The discourse between Christ and Nicodemus hereupon, or, rather, the sermon Christ preached to him; the contents of it, and that perhaps an abstract of Christ's public preaching; see Joh 3:11, Joh 3:12. Four things our Saviour here discourses of: - 1. Concerning the necessity and nature of regeneration or the new birth, Joh 3:3-8. Now we must consider this, (1.) As pertinently answered to Nicodemus's address. Jesus answered, Joh 3:3. This answer was wither, [1.] A rebuke of what he saw defective in the address of Nicodemus. It was not enough for him to admire Christ's miracles, and acknowledge his mission, but he must be born again. It is plain that he expected the kingdom of heaven, the kingdom of the Messiah now shortly to appear. He is betimes aware of the dawning of that day; and, according to the common notion of the Jews, he expects it to appear in external pomp and power. He doubts not but this Jesus, who works these miracles, is either the Messiah or his prophet, and therefore makes his court to him, compliments him, and so hopes to secure a share to himself of the advantages of that kingdom. But Christ tells him that he can have no benefit by that change of the state, unless there be a change of the spirit, of the principles and dispositions, equivalent to a new birth. Nicodemus came by night: "But this will not do," saith Christ. His religion must be owned before men; so Dr. Hammond. Or, [2.] A reply to what he saw designed in his address. When Nicodemus owned Christ a teacher come from God, one entrusted with an extraordinary revelation from heaven, he plainly intimated a desire to know what this revelation was and a readiness to receive it; and Christ declares it. (2.) As positively and vehemently asserted by our Lord Jesus: Verily, verily, I say unto thee. I the Amen, the Amen, say it; so it may be read: "I the faithful and true witness." The matter is settled irreversibly that except a man be born again he cannot see the kingdom of God. "I say it to thee, though a Pharisee, though a master in Israel." Observe, [1.] What it is that is required: to be born again; that is, First, We must live a new life. Birth is the beginning of life; to be born again is to begin anew, as those that have hitherto lived either much amiss or to little purpose. We must not think to patch up the old building, but begin from the foundation. Secondly, We must have a new nature, new principles, new affections, new aims. We must be born anōthen, which signifies both denuo - again, and desuper - from above. 1. We must be born anew; so the word is taken, Gal 4:9, and ab initio - from the beginning, Luk 1:3. By our first birth we are corrupt, shapen in sin and iniquity; we must therefore undergo a second birth; our souls must be fashioned and enlivened anew. 2. We must be born from above, so the word is used by the evangelist, Joh 3:31; Joh 19:11, and I take this to be especially intended here, not excluding the other; for to be born from above supposes being born again. But this new birth has its rise from heaven (Joh 1:13) and its tendency to heaven: it is to be born to a divine and heavenly life, a life of communion with God and the upper world, and, in order to this, it is to partake of a divine nature and bear the image of the heavenly. [2.] The indispensable necessity of this: "Except a man (Any one that partakes of the human nature, and consequently of its corruptions) be born again, he cannot see the kingdom of God, the kingdom of the Messiah begun in grace and perfected in glory." Except we be born from above, we cannot see this. That is, First, We cannot understand the nature of it. Such is the nature of things pertaining to the kingdom of God (in which Nicodemus desired to be instructed) that the soul must be re-modelled and moulded, the natural man must become a spiritual man, before he is capable of receiving and understanding them, Co1 2:14. Secondly, We cannot receive the comfort of it, cannot expect any benefit by Christ and his gospel, nor have any part or lot in the matter. Note, Regeneration is absolutely necessary to our happiness here and hereafter. Considering what we are by nature, how corrupt and sinful, - what God is, in whom alone we can be happy, - and what heaven is, to which the perfection of our happiness is reserved, - it will appear, in the nature of the thing, that we must be born again, because it is impossible that we should be happy if we be not holy; see Co1 6:11, Co1 6:12. This great truth of the necessity of regeneration being thus solemnly laid down, a. It is objected against by Nicodemus (Joh 3:4): How can a man be born when he is old, old as I am: gerōn ōn - being an old man? Can he enter the second time into his mother's womb, and be born? Herein appears, (a.) His weakness in knowledge; what Christ spoke spiritually he seems to have understood after a corporal and carnal manner, as if there were no other way of regenerating and new-moulding an immortal soul than by new-framing the body, and bringing that back to the rock out of which it was hewn, as if there was such a connection between the soul and the body that there could be no fashioning the heart anew but by forming the bones anew. Nicodemus, as others of the Jews, valued himself, no doubt, very much on his first birth and its dignities and privileges, - the place of it, the Holy Land, perhaps the holy city, - his parentage, such as that which Paul could have gloried in, Phi 3:5. And therefore it is a great surprise to him to hear of being born again. Could he be better bred and born than bred and born an Israelite, or by any other birth stand fairer for a place in the kingdom of the Messiah? Indeed they looked upon a proselyted Gentile to be as one born again or born anew, but could not imagine how a Jew, a Pharisee, could ever better himself by being born again; he therefore thinks, if he must be born again, it must be of her that bore him first. They that are proud of their first birth are hardly brought to a new birth. (b.) His willingness to be taught. He does not turn his back upon Christ because of his hard saying, but ingenuously acknowledges his ignorance, which implies a desire to be better informed; and so I take this, rather than that he had such gross notions of the new birth Christ spoke of: "Lord, make me to understand this, for it is a riddle to me; I am such a fool as to know no other way for a man to be born than of his mother." When we meet with that in the things of God which is dark, and hard to be understood, we must with humility and industry continue our attendance upon the means of knowledge, till God shall reveal even that unto us. b. It is opened and further explained by our Lord Jesus, Joh 3:5-8. From the objection he takes occasion, (a.) To repeat and confirm what he had said (Joh 3:5): "Verily, verily, I say unto thee, the very same that I said before." Note, The word of God is not yea and nay, but yea and amen; what he hath said he will abide by, whoever saith against it; nor will he retract any of his sayings for the ignorance and mistakes of men. Though Nicodemus understood not the mystery of regeneration, yet Christ asserts the necessity of it as positively as before. Note, It is folly to think of evading the obligation of evangelical precepts, by pleading that they are unintelligible, Rom 3:3, Rom 3:4. (b.) To expound and clear what he had said concerning regeneration; for the explication of which he further shows, [a.] The author of this blessed change, and who it is that works it. To be born again is to be born of the Spirit, Joh 3:5-8. The change is not wrought by any wisdom or power of our own, but by the power and influence of the blessed Spirit of grace. It is the sanctification of the Spirit (Pe1 1:2) and renewing of the Holy Ghost, Tit 3:5. The word he works by is his inspiration, and the heart to be wrought on he has access to. [b.] The nature of this change, and what that is which is wrought; it is spirit, Joh 3:6. Those that are regenerated are made spiritual, and refined from the dross and dregs of sensuality. The dictates and interests of the rational and immortal soul have retrieved the dominion they ought to have over the flesh. The Pharisees placed their religion in external purity and external performances; and it would be a mighty change indeed with them, no less than a new birth, to become spiritual. [c.] The necessity of this change. First, Christ here shows that it is necessary in the nature of the thing, for we are not fit to enter into the kingdom of God till we are born again: That which is born of the flesh if flesh, Joh 3:6. Here is our malady, with the causes of it, which are such that it is plain there is no remedy but we must be born again. 1. We are here told what we are: We are flesh, not only corporeal but corrupt, Gen 6:3. The soul is still a spiritual substance, but so wedded to the flesh, so captivated by the will of the flesh, so in love with the delights of the flesh, so employed in making provision for the flesh, that it is mostly called flesh; it is carnal. And what communion can there be between God, who is a spirit, and a soul in this condition? 2. How we came to be so; by being born of the flesh. It is a corruption that is bred in the bone with us, and therefore we cannot have a new nature, but we must be born again. The corrupt nature, which is flesh, takes rise from our first birth; and therefore the new nature, which is spirit, must take rise from a second birth. Nicodemus spoke of entering again into his mother's womb, and being born; but, if he could do so, to what purpose? If he were born of his mother a hundred times, that would not mend the matter, for still that which is born of the flesh if flesh; a clean thing cannot be brought out of an unclean. He must seek for another original, must be born of the Spirit, or he cannot become spiritual. The case is, in short, this: though man is made to consist of body and soul, yet his spiritual part had then so much the dominion over his corporeal part that he was denominated a living soul (Gen 2:7), but by indulging the appetite of the flesh, in eating forbidden fruit, he prostituted the just dominion of the soul to the tyranny of sensual lust, and became no longer a living soul, but flesh: Dust thou art. The living soul became dead and inactive; thus in the day he sinned he surely died, and so he became earthly. In this degenerate state, he begat a son in his own likeness; he transmitted the human nature, which had been entirely deposited in his hands, thus corrupted and depraved; and in the same plight it is still propagated. Corruption and sin are woven into our nature; we are shapen in iniquity, which makes it necessary that the nature be changed. It is not enough to put on a new coat or a new face, but we must put on the new man, we must be new creatures. Secondly, Christ makes it further necessary, by his own word: Marvel not that I said unto thee, You must be born again, Joh 3:7. 1. Christ hath said it, and as he himself never did, nor ever will, unsay it, so all the world cannot gainsay it, that we must be born again. He who is the great Lawgiver, whose will is a law, - he who is the great Mediator of the new covenant, and has full power to settle the terms of our reconciliation to God and happiness in him, - he who is the great Physician of souls, knows their case, and what is necessary to their cure, - he hath said, You must be born again. "I said unto thee that which all are concerned in, You must, you all, one as well as another, you must be born again: not only the common people, but the rulers, the masters in Israel." 2. We are not to marvel at it; for when we consider the holiness of the God with whom we have to do, the great design of our redemption, the depravity of our nature, and the constitution of the happiness set before us, we shall not think it strange that so much stress is laid upon this as the one thing needful, that we must be born again. [d.] This change is illustrated by two comparisons. First, The regenerating work of the Spirit is compared to water, Joh 3:5. To be born again is to be born of water and of the Spirit, that is, of the Spirit working like water, as (Mat 3:11) with the Holy Ghost and with fire means with the Holy Ghost as with fire. 1. That which is primarily intended here is to show that the Spirit, in sanctifying a soul, (1.) Cleanses and purifies it as water, takes away its filth, by which it was unfit for the kingdom of God. It is the washing of regeneration, Tit 3:5. You are washed, Co1 6:11. See Eze 36:25. (2.) Cools and refreshes it, as water does the hunted hart and the weary traveller. The Spirit is compared to water, Joh 7:38, Joh 7:39; Isa 44:3. In the first creation, the fruits of heaven were born of water (Gen 1:20), in allusion to which, perhaps, they that are born from above are said to be born of water. 2. It is probable that Christ had an eye to the ordinance of baptism, which John had used and he himself had begun to use, "You must be born again of the Spirit," which regeneration by the Spirit should be signified by washing with water, as the visible sign of that spiritual grace: not that all they, and they only, that are baptized, are saved; but without that new birth which is wrought by the Spirit, and signified by baptism, none shall be looked upon as the protected privileged subjects of the kingdom of heaven. The Jews cannot partake of the benefits of the Messiah's kingdom, they have so long looked for, unless they quit all expectations of being justified by the works of the law, and submit to the baptism of repentance, the great gospel duty, for the remission of sins, the great gospel privilege. Secondly, It is compared to wind: The wind bloweth where it listeth, so is every one that is born of the Spirit, Joh 3:8. The same word (pneuma) signifies both the wind and the Spirit. The Spirit came upon the apostles in a rushing mighty wind (Act 2:2), his strong influences on the hearts of sinners are compared to the breathing of the wind (Eze 37:9), and his sweet influences on the souls of saints to the north and south wind, Sol 4:16. This comparison is here used to show, 1. That the Spirit, in regeneration, works arbitrarily, and as a free agent. The wind bloweth where it listeth for us, and does not attend our order, nor is subject to our command. God directs it; it fulfils his word, Psa 148:8. The Spirit dispenses his influences where, and when, on whom, and in what measure and degree, he pleases, dividing to every man severally as he will, Co1 12:11. 2. That he works powerfully, and with evident effects: Thou hearest the sound thereof; though its causes are hidden, its effects are manifest. When the soul is brought to mourn for sin, to groan under the burden of corruption, to breathe after Christ, to cry Abba - Father, then we hear the sound of the Spirit, we find he is at work, as Act 9:11, Behold he prayeth. 3. That he works mysteriously, and in secret hidden ways: Thou canst not tell whence it comes, nor whither it goes. How it gathers and how it spends its strength is a riddle to us; so the manner and methods of the Spirit's working are a mystery. Which way went the Spirit? Kg1 22:24. See Ecc 11:5, and compare it with Psa 139:14. 2. Here is a discourse concerning the certainty and sublimity of gospel truths, which Christ takes occasion for from the weakness of Nicodemus. Here is, (1.) The objection which Nicodemus still made (Joh 3:9): How can these things be? Christ's explication of the doctrine of the necessity of regeneration, it should seem, made it never the clearer to him. The corruption of nature which makes it necessary, and the way of the Spirit which makes it practicable, are as much mysteries to him as the thing itself; though he had in general owned Christ a divine teacher, yet he was unwilling to receive his teachings when they did not agree with the notions he had imbibed. Thus many profess to admit the doctrine of Christ in general, and yet will neither believe the truths of Christianity nor submit to the laws of it further than they please. Christ shall be their teacher, provided they may choose their lesson. Now here, [1.] Nicodemus owns himself ignorant of Christ's meaning, after all: "How can these things be? They are things I do not understand, my capacity will not reach them." Thus the things of the Spirit of God are foolishness to the natural man. He is not only estranged from them, and therefore they are dark to him, but prejudiced against them, and therefore they are foolishness to him. [2.] Because this doctrine was unintelligible to him (so he was pleased to make it), he questions the truth of it; as if, because it was a paradox to him, it was a chimera in itself. Many have such an opinion of their own capacity as to think that that cannot be proved which they cannot believe; by wisdom they knew not Christ. (2.) The reproof which Christ gave him for his dulness and ignorance: "Art thou a master in Israel, Didaskalos - a teacher, a tutor, one who sits in Moses's chair, and yet not only unacquainted with the doctrine of regeneration, but incapable of understanding it?" This word is a reproof, [1.] To those who undertake to teach others and yet are ignorant and unskilful in the word of righteousness themselves. [2.] To those that spend their time in learning and teaching notions and ceremonies in religion, niceties and criticisms in the scripture, and neglect that which is practical and tends to reform the heart and life. Two words in the reproof are very emphatic: - First, The place where his lot was cast: in Israel, where there was such great plenty of the means of knowledge, where divine revelation was. He might have learned this out of the Old Testament. Secondly, The things he was thus ignorant in: these things, these necessary things, there great things, these divine things; had he never read Psa 50:5, Psa 50:10; Eze 18:31; Eze 36:25, Eze 36:26? (3.) Christ's discourse, hereupon, of the certainty and sublimity of gospel truths (Joh 3:11-13), to show the folly of those who make strange of these things, and to recommend them to our search. Observe here, [1.] That the truths Christ taught were very certain and what we may venture upon (Joh 3:11): We speak that we do know. We; whom does he mean besides himself? Some understand it of those that bore witness to him and with him on earth, the prophets and John Baptist; they spoke what they knew, and had seen, and were themselves abundantly satisfied in: divine revelation carries its own proof along with it. Others of those that bore witness from heaven, the Father and the Holy Ghost; the Father was with him, the Spirit of the Lord was upon him; therefore he speaks in the plural number, as Joh 14:23 : We will come unto him. Observe, First, That the truths of Christ are of undoubted certainty. We have all the reason in the world to be assured that the sayings of Christ are faithful sayings, and such as we may venture our souls upon; for he is not only a credible witness, who would not go about to deceive us, but a competent witness, who could not himself be deceived: We testify that we have seen. He spoke not upon hear-say, but upon the clearest evidence, and therefore with the greatest assurance. What he spoke of God, of the invisible world, of heaven and hell, of the divine will concerning us, and the counsels of peace, was what he knew, and had seen, for he was by him as one brought up with him, Pro 8:30. Whatever Christ spoke, he spoke of his own knowledge. Secondly, That the unbelief of sinners is greatly aggravated by the infallible certainty of the truths of Christ. The things are thus sure, thus clear; and yet you receive not our witness. Multitudes to be unbelievers of that which yet (so cogent are the motives of credibility) they cannot disbelieve! [2.] The truths Christ taught, though communicated in language and expressions borrowed from common and earthly things, yet in their own nature were most sublime and heavenly; this is intimated, Joh 3:12 : "If I have told them earthly things, that is, have told them the great things of God in similitudes taken from earthly things, to make them the more easy and intelligible, as that of the new birth and the wind, - if I have thus accommodated myself to your capacities, and lisped to you in your own language, and cannot make you to understand my doctrine, - what would you do if I should accommodate myself to the nature of the things, and speak with the tongue of angels, that language which mortals cannot utter? If such familiar expressions be stumbling-blocks, what would abstract ideas be, and spiritual things painted proper?" Now we may learn hence, First, To admire the height and depth of the doctrine of Christ; it is a great mystery of godliness. The things of the gospel are heavenly things, out of the road of the enquiries of human reason, and much more out of the reach of its discoveries. Secondly, To acknowledge with thankfulness the condescension of Christ, that he is pleased to suit the manner of the gospel revelation to our capacities, to speak to us as to children. He considers our frame, that we are of the earth, and our place, that we are on the earth, and therefore speaks to us earthly things, and makes things sensible the vehicle of things spiritual, to make them the more easy and familiar to us. Thus he has done both in parables and in sacraments. Thirdly, To lament the corruption of our nature, and our great unaptness to receive and entertain the truths of Christ. Earthly things are despised because they are vulgar, and heavenly things because they are abstruse; and so, whatever method is taken, still some fault or other is found with it (Mat 11:17), but Wisdom is, and will be, justified of her children, notwithstanding. [3.] Our Lord Jesus, and he alone, was fit to reveal to us a doctrine thus certain, thus sublime: No man hath ascended up into heaven but he, Joh 3:13. First, None but Christ was able to reveal to us the will of God for our salvation. Nicodemus addressed Christ as a prophet; but he must know that he is greater than all the Old Testament prophets, for none of them had ascended into heaven. They wrote by divine inspiration, and not of their own knowledge; see Joh 1:18. Moses ascended into the mount, but not into heaven. No man hath attained to the certain knowledge of God and heavenly things as Christ has; see Mat 11:27. It is not for us to send to heaven for instructions; we must wait to receive what instructions Heaven will send to us; see Pro 30:4; Deu 30:12. Secondly, Jesus Christ is able, and fit, and every way qualified, to reveal the will of God to us; for it is he that came down from heaven and is in heaven. He had said (Joh 3:12), How shall ye believe, if I tell you of heavenly things? Now here, 1. He gives them an instance of those heavenly things which he could tell them of, when he tells them of one that came down from heaven, and yet is the Son of man; is the Son of man, and yet is in heaven. If the regeneration of the soul of man is such a mystery, what then is the incarnation of the Son of God? These are divine and heavenly things indeed. We have here an intimation of Christ's two distinct natures in one person: his divine nature, in which he came down from heaven; his human nature, in which he is the Son of man; and that union of those two, in that while he is the Son of man yet he is in heaven. 2. He gives them a proof of his ability to speak to them heavenly things, and to lead them into the arcana of the kingdom of heaven, by telling them, (1.) That he came down from heaven. The intercourse settled between God and man began above; the first motion towards it did not arise from this earth, but came down from heaven. We love him, and send to him, because he first loved us, and sent to us. Now this intimates, [1.] Christ's divine nature. He that came down from heaven is certainly more than a mere man; he is the Lord from heaven, Co1 15:47. [2.] His intimate acquaintance with the divine counsels; for, coming from the court of heaven, he had been from eternity conversant with them. [3.] The manifestation of God. Under the Old Testament God's favours to his people are expressed by his hearing from heaven (Ch2 7:14), looking from heaven (Psa 80:14), speaking from heaven (Neh 9:13), sending from heaven, Psa 57:3. But the New Testament shows us God coming down from heaven, to teach and save us. That he thus descended is an admirable mystery, for the Godhead cannot change places, nor did he bring his body from heaven; but that he thus condescended for our redemption is a more admirable mercy; herein he commended his love. (2.) That he is the Son of man, that Son of man spoken of by Daniel (Dan 7:13), by which the Jews always understand to be meant the Messiah. Christ, in calling himself the Son of man, shows that he is the second Adam, for the first Adam was the father of man. And of all the Old Testament titles of the Messiah he chose to make use of this, because it was most expressive of his humility, and most agreeable to his present state of humiliation. (3.) That he is in heaven. Now at this time, when he is talking with Nicodemus on earth, yet, as God, he is in heaven. The Son of man, as such, was not in heaven till his ascension; but he that was the Son of man was now, by his divine nature, every where present, and particularly in heaven. Thus the Lord of glory, as such, could not be crucified, nor could God, as such, shed his blood; yet that person who was the Lord of glory was crucified (Co1 2:8), and God purchased the church with his own blood, Act 20:28. So close is the union of the two natures in one person that there is a communication of properties. He doth not say hos esti. God is the ho ōn tō ouranō - he that is, and heaven i”

“The same came to Jesus by night,.... Through fear of the Jews, of being reproached or turned out of his place by them; or through shame, that such a doctor as he was, should be known to go to Jesus of Nazareth, to be instructed by him; or lest he should offend any of his brethren of the sanhedrim: though some things may be said in favour of this conduct of Nicodemus; for since Christ would not trust himself with those that believed in him upon seeing his miracles, Joh 2:23, among whom Nicodemus seems to be; or would not admit them into his company, and enter into a free conversation with him; it was necessary, that if he would have any discourse with him, that he should take this method; and if it was the same night, in which he had seen his miracles in the day, as is probable, he took the first opportunity he could, and which shows great readiness and respect; add to which, that it was very common with the Jewish doctors, to meet and converse together, and study the law in the night. "R. Aba rose, , "in the middle of the night", and the rest of the companions, to study in the law (e).'' And it is often (f) said of R. Simeon ben Joehal, and Eleazar his son, that they sat in the night and laboured in the law; and it was reckoned very commendable so to do, and highly pleasing to God: it is said (g), "whoever studies in the law in the night, the holy blessed God draws a thread of mercy upon him in the day:'' and likewise (h), that "every one that studies in the law in the night, the Shekinah is over against him.'' But it seems, the Babylonian Jews did not study in the law in the night (i): it might seem a needless question to ask, whether Nicodemus came alone, or not, were it not that according to the Jewish canon (k) a scholar might not go out in the night alone, because of suspicion: and said unto him, Rabbi; a title which now greatly obtained among the Jewish doctors, and of which they were very fond; See Gill on Mat 23:7. It comes from a word, which signifies great and large; and was used by them, to suggest the large compass, and great plenty of knowledge they would be thought to have had; and best becomes and suits with our Lord Jesus Christ, in whom all the treasures of wisdom and knowledge are: salutations among the Jews, were forbidden in the night (l); "says R. Jochanan, it is forbidden a man to salute his neighbour in the night, lest it should be a demon:'' but here was no such danger; nor was this salutation made in the street, and in the dark, which the canon seems to respect: we know that thou art a teacher come from God; the Jews expected the Messiah as a teacher, which they might learn from many prophecies, as from Isa 2:2. Upon the first of which, and on that passage in it, "he will teach us of his ways", a noted commentator (m) of theirs has this remark; "the teacher", he is the King Messiah.'' And the Targum on Joe 2:23 paraphrases the words thus: "O ye children of Zion, rejoice and be glad in the word of the Lord your God, for he will return , "your teacher" to you.'' And Nicodemus acknowledges Jesus as such; and as one that did not come, or was sent by men, as their doctors were; nor did he come of himself, as false teachers did; but he came from God, and had his mission and commission from him: and this was a known case, a clear point, not only to himself, but to many of the Jews; and even to some of his brethren, the members of the sanhedrim; who upon hearing of, and seeing the miracles done by Christ, might meet and converse freely together about him; and give their sentiments of him; and might then agree pretty much in this at that time, that he was at least a prophet, and some extraordinary teacher, whom God had sent among them; and Nicodemus coming directly from them, repeats his own sense and theirs, supported by the following reason: for no man can do these miracles that thou dost, except God be with him: referring to the miracles he had done at the passover in Jerusalem, very lately; see Joh 2:23. And which, though they are not particularly mentioned, may be concluded to be such, as the dispossessing of devils, the curing of all manner of diseases by a word, or touch, from what he at other times, and elsewhere did. Miracles were expected by the Jews, to be wrought by the Messiah, and many believed in Jesus on this account; see Joh 6:14; though the modern Jews deny it to be necessary, that miracles should be done by the Messiah (n); but Nicodemus, and other Jews, thought otherwise, and considered the miracles of Christ as such, as could never be done by man, nor without the presence and power of God; and concluded that he was with God, and God with him, and was the true Immanuel, who is God with us. (e) Zohar in Exod. fol. 84. 1. (f) Ib. fol. 8S. 2. in Lev. fol. 5. 3, 4. & 10. 1. & passim. (g) T. Bab. Chagiga, fol. 12. 2. Avoda Zara, fol. 3. 2. Maimon. Hilch. Talmud Tora, c. 3. sect. 13. (h) T. Bab. Tamid. foi. 32. 2. (i) T. Bab. Taanith, fol. 9. 2. (k) T. Bab. Cholin, fol. 91. 1. Piske Tosephot Pesach, art. 12. & Maimon. Hilch, Deyot. c. 5. sect. 9. (l) T. Bab. Sanhedrin, fol. 44. 1. & Megilla, fol. 3. 1. & Piske Tosephot Megilla, art. 4. & in Yebamot, art. 238. (m) R David Kimchi in loc. (n) Maimon. Hilch. Melacim, c. 11. sect. 3.”

“Nicodemus, a ruler of the Jews - One of the members of the grand Sanhedrin; for such were ordinarily styled rulers among the Jews. A person of the name of Nicodemus, the son of Gorion, is mentioned in the Jewish writings, who lived in the time of Vespasian, and was reputed to be so rich that he could support all the inhabitants of Jerusalem for ten years. But this is said in their usual extravagant mode of talking.”